On this day, November 1, 1800, John Adams became the first U.S. President to move into the White House. The following day he wrote a letter to his wife, Abigail, in which he composed a beautiful prayer. A portion of that prayer was inscribed on the mantlepiece in the State Dining Room by President Franklin D. Roosevelt. It reads: “I pray Heaven to bestow the best of blessings on this house and all that shall hereafter inhabit it.” President Adams ended his prayer with the words: “May none but honest and wise men ever rule under this roof.”

Federer, B. (2003). American minute. St. Louis, MO.: Amerisearch, Inc.

The test of character posed by the gentleness of God's approach to us is especially dangerous for those formed by the ideas that dominate our modern world. We live in a culture that has, for centuries now, cultivated the idea that the skeptical person is always smarter than one who believes. You can be almost as stupid as a cabbage, as long as you doubt. The fashion of the age has identified mental sharpness with a pose, not with genuine intellectual method and character. Only a very hardy individualist or social rebel -- or one desperate for another life -- therefore stands any chance of discovering the substantiality of the spiritual life today. Today it is the skeptics who are the social conformists, though because of powerful intellectual propaganda they continue to enjoy thinking of themselves as wildly individualistic and unbearably bright.
--- Dallas Willard

... from here, there and everywhere

1     The wicked flee when no one pursues them;
but the righteous, like lions, feel sure of themselves.

2     A land which transgresses [is punished by] having many rulers;
     but with a man of understanding and knowledge, stability is prolonged.

Stern, D. H. (1998). Complete Jewish Bible-OE
: An English version of the Tanakh (OT) and
B'rit Hadashah (NT) (1st ed.). Clarksville, Md.: Jewish
New Testament Publications.

                Ye are not your own

     Know ye not that … ye are not your own? --- 1 Cor. 6:19.

     There is no such thing as a private life—‘a world within the world’—for a man or woman who is brought into fellowship with Jesus Christ’s sufferings. God breaks up the private life of His saints, and makes it a thoroughfare for the world on the one hand and for Himself on the other. No human being can stand that unless he is identified with Jesus Christ. We are not sanctified for ourselves, we are called into the fellowship of the Gospel, and things happen which have nothing to do with us, God is getting us into fellowship with Himself. Let Him have his way, if you do not, instead of being of the slightest use to God in His Redemptive work in the world, you will be a hindrance and a clog.

     The first thing God does with us is to get us based on rugged Reality until we do not care what becomes of us individually as long as He gets His way for the purpose of His Redemption. Why shouldn’t we go through heartbreaks? Through these doorways God is opening up ways of fellowship with His Son. Most of us fall and collapse at the first grip of pain; we sit down on the threshold of God’s purpose and die away of self-pity, and all so-called Christian sympathy will aid us to our death-bed. But God will not. He comes with the grip of the pierced hand of His Son, and says—‘Enter into fellowship with Me; arise and shine.’ If through a broken heart God can bring His purposes to pass in the world, then thank Him for breaking your heart.

Chambers, O. (1993). My Utmost for His Highest

Oh, I know it and don't
care. I know there is nothing in me
but cells and chromosomes
waiting to beget chromosomes
and cells. You could take me to pieces
and there would be no angel hard
by, wringing its hands over
the demolition of its temple.
I accept I'm predictable,
that of the thousands of choices
open to me the computer can calculate
the one I'll make. There is a woman
I know, who is the catalyst
of my conversions, who is
a mineral to dazzle. She will
grow old and her lovers will not
pardon her for it. I have made
her songs in the laboratory
of my understanding, explosives timed
to go off in the blandness of time's face.

R.S. Thomas, London: Macmillan, 1978. Frequencies

     The recognition of this limitation, which can be established by rational arguments, makes it possible for one to fully embrace both the task of being a philosopher and of being a loyal Jew:

     The utmost power of one who adheres to a law and who has acquired knowledge of true reality consists, in my opinion, in his refuting the proofs of the philosophers bearing on the eternity of the world. How sublime a thing it is when the ability is there to do it! And everyone who engages in speculation, who is perceptive, and who has acquired true knowledge of reality and does not deceive himself, knows that with regard to this question—namely the eternity of the world or its temporal creation—no cogent demonstration can be reached and that it is a point before which the intellect stops.

     The acceptance of the doctrine of creation, on the basis of tradition, is made possible by a knowledge of epistemology. He who knows both the scope and the limits of demonstrative reason realizes that claims based upon authority have a legitimate place in the philosophical mind. Even Aristotle, according to Maimonides, appealed to the authority of consensus to establish belief in the eternity of the universe.

     The condition for embracing philosophy and Judaism is one’s ability to discern the epistemological status of different types of statements. Regarding the talmudic statement that ascribes the following virtue to the wise man, “He questions according to the subject and replies according to the rule” (T.B. Avot 5:7), Maimonides comments:

     He would question what is necessary to question relative to that matter; he would neither request a mathematical demonstration in the science of physics, nor an argument from physics in the mathematical sciences and matters of the like. If he were the one who were questioned, he would also answer in accordance with the subject of the question. [That is], if he would be questioned in subjects which by their nature require a proof, he will answer in accordance with the subject of the questioner with a proof. If he could be questioned in that which is beneath this [i.e., which does not require a proof], he will answer according to that which is his opinion and [according to] its [i.e., the subject’s] nature. Moreover, he would not be asked for the material cause to which he will offer the formal cause, or be asked for the formal cause to which he will offer the material cause. Rather, he will reply from the standpoint of the object [of the question], as it was said, “He questions according to the subject and replies according to the rule.” This will come to pass only after extraordinary wisdom.

     The “extraordinary wisdom” which is required to discern appropriate criteria of knowledge is especially important for the Jew who embraces philosophy. The key to intellectually harmonizing philosophy with Judaism is knowledge of epistemology, insofar as this prevents one from confusing claims based upon authority with claims based upon reason. To confuse the two is to experience conflict and perplexity where they do not exist. The consequences of a limited knowledge of logic can lead not only to perplexity, but ultimately to apostasy. It is from this perspective that Maimonides interprets the talmudic parable dealing with the apostasy of Elisha ben Abuya:

     Four men entered pardes and they were: Ben Azzai, Ben Zoma, Elisha Aḥer and Rabbi Akiva … Ben Azzai gazed and died … Ben Zoma gazed and went mad … Elisha Aher cut the roots … Rabbi Akiva entered in peace and departed in peace.

     Maimonides identified pardes with the philosophical disciplines of physics and metaphysics. His interpretation of the reason that Rabbi Akiva was able to sustain his commitment to Judaism within pardes, whereas Elisha was not, is:

     For if you stay your progress because of a dubious point; if you do not deceive yourself into believing that there is a demonstration with regard to matters that have not been demonstrated; if you do not hasten to reject and categorically to pronounce false any assertions whose contradictories have not been demonstrated; if, finally, you do not aspire to apprehend that which you are unable to apprehend—you will have achieved human perfection and attained the rank of Rabbi Akiva, peace be on him, who “entered in peace and went out in peace” when engaged in the theoretical study of these metaphysical matters. If, on the other hand, you aspire to apprehend things that are beyond your apprehension; or if you hasten to pronounce false, assertions the contradictories of which have not been demonstrated or that are possible, though very remotely so—you will have joined Elisha Aḥer.

     Elisha Aḥer, the celebrated apostate of the Talmud, was led to apostasy due to his deficient knowledge of logic. Maimonides knew that when engaged in philosophical speculation, inability to analyze the logical status of different types of arguments would destroy one’s loyalty to tradition. If one forgets the distinction between speculative arguments, which are logically subject to appeals to authority, and demonstrative arguments (where such appeals are illegitimate), it will be impossible to maintain belief in Torah. To accept the Torah, one must believe in the doctrine of creation:

     Know that with a belief in the creation of the world in time, all the miracles become possible and the Law becomes possible, and all questions that may be asked on this subject, vanish.

     Were one to mistakenly accept the philosophers’ speculative arguments for the eternity of the universe as having the same force as a demonstrative proof, he would be compelled to abandon his allegiance to Torah. Belief in eternal necessity makes belief in revelation at Sinai logically impossible:

     … if the philosophers would succeed in demonstrating eternity as Aristotle understands it, the Law as a whole would become void, and a shift to other opinions would take place.

     This is where Elisha erred. He thought that the speculative arguments for eternity had the status of demonstrative proofs. He therefore found it impossible to remain within a tradition based upon a false belief in creation. Maimonides attempts to prevent such lapses as Elisha’s apostasy by offering the Guide as an epistemological map which leads the student along a route that integrates the claims of authority and reason.

Hartman, D. (2009). Maimonides: Torah and Philosophic Quest (See all Torah Books) .

     The old church of St. Euphemia, sitting atop a hill in Chalcedon across the Bosphorus from Constantinople, hosted the fourth great council of the church in the fall of 451. The emperor called the bishops together to combat a series of heresies about the person of Christ and to formulate a creed that would unite Christianity.

     The nature of Christ was the chief theological question of the first 400 years of church history. Christendom as a whole remained unified in an orthodox faith, but periodic assaults by heretics forced the church in its councils to state its definition of Christ. The Council of Nicaea in 325 had affirmed Christ as fully God. But how, then, could he also be truly human?

     The Council of Chalcedon tackled that problem, and it wasn’t pretty. Bishops and delegates shouted at each other in rough-and-tumble debates, interrupting each other, losing their tempers, shouting down speakers, and wreaking havoc. In the end, however, it managed to affirm that Jesus: (1) is fully God; (2) is fully human; (3) is one person; and (4) possesses two distinct natures. The Chalcedon document, one of the most important in church history, says in part:

     Following the holy fathers, we confess with one voice that the one and only Son, our Lord Jesus Christ, is perfect in Godhead and perfect in manhood, truly God and truly man, that he is of one substance with the Father as God, he is also of one substance with us as man. He is like us in all things without sin. This one and the same Christ, Son, Lord, Only-begotten is made known in two natures (which exist) without confusion, without change, without division, without separation. The distinction of the natures is in no way taken away by their union, but rather the distinctive properties of each nature are preserved.

     The Council of Chalcedon thus affirmed that Jesus Christ is one person having both a divine and a human nature. He is one Lord. He is both God and man.

     And with that, the council dissolved on November 1, 451.

     Here is the great mystery of our religion: Christ came as a human. The Spirit proved that he pleased God, and he was seen by angels. Christ was preached to the nations. People in this world put their faith in him, and he was taken up to glory.
--- 1 Timothy 3:16.

Morgan, R. J. On This Day 365 Amazing And Inspiring Stories About Saints, Martyrs And Heroes

     None of the rulers of this age understood it, for if they had, they would not have crucified the Lord of glory.
--- 1 Corinthians 2:8.

     When one hears people—passionate in their dislike of any innovation in theology or in religious thinking, declaring it is loyalty to Christ that makes them take their stand, the fact stares at us that it was such people—in their day quite sure that they too were right and working for God’s honor—who crucified our Lord. (The Galilean Accent: Being Some Studies In The Christian Life ) In every age since then, they have continued doing it—old, angry, ill-conditioned Prejudice—with his deaf ears and his inhospitable heart.

     Are our hands clean? It is easy to lose the gallant spirit that follows truth unflinchingly wherever truth may lead.

     In the New Testament, however high the writers pitched their thoughts of Christ, they found these thoughts couldn’t meet the facts from their own experience, that they must make their thinking of him ampler still, and they kept doing it joyously. And it is a poor tribute to Christ to say that we have come to the end of him and know everything in him there is to know.

     Suppose in our time a young man suddenly emerged out of an obscure village, a trades worker who had never been much out of his own valley and, talking in that provincial accent of his, told us that our accredited teachers were in many ways wrong and our religion largely obsolete, that he had come to show us a more excellent way, a truer faith—would we listen to him any more than they did then? Do we listen when he does send his messengers to us with some new light? “Christ,” said Tertullian, “did not call himself the custom, but the truth.” And while we are all loyal worshipers of custom, truth has few real disciples. Always it has had to fight its way to victory through hostile minds, distrustful and suspicious.

     “I observe,” wrote Jonathan Edwards in his diary, “that old men seldom have any advantage of new discoveries, because these discoveries are beside a way of thinking they have long been used to. If ever I live to years I will be impartial to all pretended discoveries and receive them, if rational, how long soever I have been used to another way of thinking.” Such an entry in the diary of Caiaphas or Annas, lived out, would have saved us the Cross. Glancing up awestruck at what sins like ours can do, let us, too, pledge ourselves to that, praying God for the open mind that recognizes Jesus when he comes.
--- Arthur John Gossip

Wallis, D. (2001). Take Heart: Daily Devotions with the Church's Great Preachers

ALL SAINTS’ DAY
YEARS 1 & 2

MORNING PRAYER

Psalms Psalm 111, 112
Old Testament 2 Esdras 2:42–47
New Testament Hebrews 11:32–12:2

Index of Readings

PSALMS
Psalm 111, 112

1 Praise the LORD!
I will give thanks to the LORD with my whole heart,
in the company of the upright, in the congregation.
2 Great are the works of the LORD,
studied by all who delight in them.
3 Full of honor and majesty is his work,
and his righteousness endures forever.
4 He has gained renown by his wonderful deeds;
the LORD is gracious and merciful.
5 He provides food for those who fear him;
he is ever mindful of his covenant.
6 He has shown his people the power of his works,
in giving them the heritage of the nations.
7 The works of his hands are faithful and just;
all his precepts are trustworthy.
8 They are established forever and ever,
to be performed with faithfulness and uprightness.
9 He sent redemption to his people;
he has commanded his covenant forever.
Holy and awesome is his name.
10 The fear of the LORD is the beginning of wisdom;
all those who practice it have a good understanding.
His praise endures forever.

1 Praise the LORD!
Happy are those who fear the LORD,
who greatly delight in his commandments.
2 Their descendants will be mighty in the land;
the generation of the upright will be blessed.
3 Wealth and riches are in their houses,
and their righteousness endures forever.
4 They rise in the darkness as a light for the upright;
they are gracious, merciful, and righteous.
5 It is well with those who deal generously and lend,
who conduct their affairs with justice.
6 For the righteous will never be moved;
they will be remembered forever.
7 They are not afraid of evil tidings;
their hearts are firm, secure in the LORD.
8 Their hearts are steady, they will not be afraid;
in the end they will look in triumph on their foes.
9 They have distributed freely, they have given to the poor;
their righteousness endures forever;
their horn is exalted in honor.
10 The wicked see it and are angry;
they gnash their teeth and melt away;
the desire of the wicked comes to nothing.

OLD TESTAMENT
2 Esdras 2:42–47

42 I, Ezra, saw on Mount Zion a great multitude that I could not number, and they all were praising the Lord with songs. 43 In their midst was a young man of great stature, taller than any of the others, and on the head of each of them he placed a crown, but he was more exalted than they. And I was held spellbound. 44 Then I asked an angel, “Who are these, my lord?” 45 He answered and said to me, “These are they who have put off mortal clothing and have put on the immortal, and have confessed the name of God. Now they are being crowned, and receive palms.” 46 Then I said to the angel, “Who is that young man who is placing crowns on them and putting palms in their hands?” 47 He answered and said to me, “He is the Son of God, whom they confessed in the world.” So I began to praise those who had stood valiantly for the name of the Lord.

NEW TESTAMENT
Hebrews 11:32–12:2

32 And what more should I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets— 33 who through faith conquered kingdoms, administered justice, obtained promises, shut the mouths of lions, 34 quenched raging fire, escaped the edge of the sword, won strength out of weakness, became mighty in war, put foreign armies to flight. 35 Women received their dead by resurrection. Others were tortured, refusing to accept release, in order to obtain a better resurrection. 36 Others suffered mocking and flogging, and even chains and imprisonment. 37 They were stoned to death, they were sawn in two, they were killed by the sword; they went about in skins of sheep and goats, destitute, persecuted, tormented— 38 of whom the world was not worthy. They wandered in deserts and mountains, and in caves and holes in the ground.

39 Yet all these, though they were commended for their faith, did not receive what was promised, 40 since God had provided something better so that they would not, apart from us, be made perfect.

12 Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and the sin that clings so closely, and let us run with perseverance the race that is set before us, 2 looking to Jesus the pioneer and perfecter of our faith, who for the sake of the joy that was set before him endured the cross, disregarding its shame, and has taken his seat at the right hand of the throne of God.

EVENING PRAYER

Psalms Psalm 148, 150
Old Testament Wisdom of Solomon 5:1–5, 14–16
New Testament Revelation 21:1–4, 22–22:5

Index of Readings

PSALMS
Psalm 148, 150

1 Praise the LORD!
Praise the LORD from the heavens;
praise him in the heights!
2 Praise him, all his angels;
praise him, all his host!

3 Praise him, sun and moon;
praise him, all you shining stars!
4 Praise him, you highest heavens,
and you waters above the heavens!

5 Let them praise the name of the LORD,
for he commanded and they were created.
6 He established them forever and ever;
he fixed their bounds, which cannot be passed.

7 Praise the LORD from the earth,
you sea monsters and all deeps,
8 fire and hail, snow and frost,
stormy wind fulfilling his command!

9 Mountains and all hills,
fruit trees and all cedars!
10 Wild animals and all cattle,
creeping things and flying birds!

11 Kings of the earth and all peoples,
princes and all rulers of the earth!
12 Young men and women alike,
old and young together!

13 Let them praise the name of the LORD,
for his name alone is exalted;
his glory is above earth and heaven.
14 He has raised up a horn for his people,
praise for all his faithful,
for the people of Israel who are close to him.
Praise the LORD!

1 Praise the LORD!
Praise God in his sanctuary;
praise him in his mighty firmament!
2 Praise him for his mighty deeds;
praise him according to his surpassing greatness!

3 Praise him with trumpet sound;
praise him with lute and harp!
4 Praise him with tambourine and dance;
praise him with strings and pipe!
5 Praise him with clanging cymbals;
praise him with loud clashing cymbals!
6 Let everything that breathes praise the LORD!
Praise the LORD!

OLD TESTAMENT
Wisdom of Solomon 5:1–5, 14–16

5 Then the righteous will stand with great confidence
in the presence of those who have oppressed them
and those who make light of their labors.
2 When the unrighteous see them, they will be shaken with dreadful fear,
and they will be amazed at the unexpected salvation of the righteous.
3 They will speak to one another in repentance,
and in anguish of spirit they will groan, and say,
4 “These are persons whom we once held in derision
and made a byword of reproach—fools that we were!
We thought that their lives were madness
and that their end was without honor.
5 Why have they been numbered among the children of God?
And why is their lot among the saints?

14 Because the hope of the ungodly is like thistledown carried by the wind,
and like a light frost driven away by a storm;
it is dispersed like smoke before the wind,
and it passes like the remembrance of a guest who stays but a day.
15 But the righteous live forever,
and their reward is with the Lord;
the Most High takes care of them.
16 Therefore they will receive a glorious crown
and a beautiful diadem from the hand of the Lord,
because with his right hand he will cover them,
and with his arm he will shield them.

NEW TESTAMENT
Revelation 21:1–4, 22–22:5

     The Dead Sea Scrolls have made their way online some 2,000 years after they were written through a partnership between Google and Israel’s national museum.

     The important documents are available in searchable, high-resolution images, accompanied by informative videos, background information, and historical data. So far five of the scrolls have been digitized, including the biblical Book of Isaiah, the Temple Scroll, and three others.

     Managing Director of Google’s R&D Center in Israel, Professor Yossi Matias said they plan to add additional Dead Sea Scroll documents to the site in the future. The AP says nearly all the scrolls will be online by 2016. (PC Magazine)

     Here is technology at its best!           Click Here